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O                         THE FATE OF MAN

he end of history itself. The super-personal
ias never been realized in history as a fullness
f personal life. And even when history set
tself personal and human objectives, it realised
hem by means of pressure upon the human
>ersonality, Hegel was a sort of incarnation in
hought of the spirit of history, and his philosophy
vas thoroughly anti-personal.

Against Hegel and against his idea of a uni-
versal spirit, revealing itself in history, men like
Dostoevsky and Kirkegaard rose in protest,
Che objectivifcation of a spirit ia history, which
10 held the mind of Hegel, really breaks away
irom the inner mystery of human existence and
enters the natural-social realm. In such a realm
objects are the given quantities, but not "I**
md " thou," not the world of human existence*
[See my book Myself and the Objective World—an
5$say on society and solitude.) The failure of
history is none other than the tragedy of the
lack of agreement between what exists as human
and personal on the one hand, and on the other
all objectivisation, which is always extra-personal,
non-human, anti-personal and anti-human. Evety
objectivization of history is non-human and im^
personal. Man is fated to live in two diffete&t

that of existence, which is always
although foil of super-personal values,
of the objectivized world,  always